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jusqu'a cet exces； de leur sacrifier des hommes vivans； ou tuoit
leurs esclaves； et meme leurs femmes； pour les aller servir dans
l'autre monde。〃
Among more modern writers J。 G。 Muller； in his excellent
〃Geschichte der amerikanischen Urreligionen〃 （1855）； clearly
recognises 〃gespensterhafter Geisterglaube〃 as the foundation of
all savage and semi…civilised theology； and I need do no more
than mention the important developments of the same view which
are to be found in Mr。 Tylor's 〃Primitive Culture；〃 and in the
writings of Mr。 Herbert Spencer； especially his recently…
published 〃Ecclesiastical Institutions。〃
It is a matter of fact that； whether we direct our attention to
the older conditions of civilised societies； in Japan； in China；
in Hindostan； in Greece； or in Rome； we find； underlying all
other theological notions； the belief in ghosts； with its
inevitable concomitant sorcery； and a primitive cult； in the
shape of a worship of ancestors； which is essentially an attempt
to please； or appease their ghosts。 The same thing is true of
old Mexico and Peru； and of all the semi…civilised or savage
peoples who have developed a definite cult； and in those who；
like the natives of Australia； have not even a cult； the belief
in； and fear of； ghosts is as strong as anywhere else。 The most
clearly demonstrable article of the theology of the Israelites
in the eleventh and twelfth centuries B。C。 is therefore simply
the article which is to be found in all primitive theologies；
namely； the belief that a man has a soul which continues to
exist after death for a longer or shorter time； and may return；
as a ghost； with a divine； or at least demonic； character； to
influence for good or evil （and usually for evil） the affairs of
the living。 But the correspondence between the old Israelitic
and other archaic forms of theology extends to details。 If； in
order to avoid all chance of direct communication； we direct our
attention to the theology of semi…civilised people； such as the
Polynesian Islanders； separated by the greatest possible
distance； and by every conceivable physical barrier； from the
inhabitants of Palestine； we shall find not merely that all the
features of old Israelitic theology； which are revealed in the
records cited； are found among them； but that extant information
as to the inner mind of these people tends to remove many of the
difficulties which those who have not studied anthropology find
in the Hebrew narrative。
One of the best sources； if not the best source； of information
on these topics is Mariner's Tonga Islands； which tells
us of the condition of Cook's 〃Friendly Islanders〃 eighty years
ago； before European influence was sensibly felt among them。
Mariner； a youth of fair education and of no inconsiderable
natural ability （as the work which was drawn up from the
materials he furnished shows）； was about fifteen years of age
when his ship was attacked and plundered by the Tongans：
he remained four years in the islands； familiarised himself with
the language； lived the life of the people； became intimate with
many of them； and had every opportunity of acquainting himself
with their opinions； as well as with their habits and customs。
He seems to have been devoid of prejudices； theological or
other； and the impression of strict accuracy which his
statements convey has been justified by all the knowledge of
Polynesian life which has been subsequently acquired。
It is desirable； therefore； to pay close attention to that which
Mariner tells us about the theological views of these people：
The human soul； after its separation from the body； is
termed a hotooa （a god or spirit）； and is believed to
exist in the shape of the body； to have the same propensities as
during life； but to be corrected by a more enlightened
understanding； by which it readily distinguishes good from evil；
truth from falsehood； right from wrong； having the same
attributes as the original gods； but in a minor degree； and
having its dwelling for ever in the happy regions of Bolotoo；
holding the same rank in regard to other souls as during this
life； it has； however； the power of returning to Tonga to
inspire priests； relations； or others； or to appear in dreams to
those it wishes to admonish； and sometimes to the external eye
in the form of a ghost or apparition； but this power of
reappearance at Tonga particularly belongs to the souls of
chiefs rather than of matabooles〃 （vol。 ii。 p。 130）。
The word 〃hotooa〃 is the same as that which is usually spelt
〃atua〃 by Polynesian philologues； and it will be convenient to
adopt this spelling。 Now under this head of 〃Atuas or
supernatural intelligent beings〃 the Tongans include：
1。 The original gods。 2。 The souls of nobles that have all
attributes in common with the first but inferior in degree。
3。 The souls of matabooles that are still inferior； and have
not the power as the two first have of coming back to Tonga to
inspire the priest； though they are supposed to have the power
of appearing to their relatives。 4。 The original attendants or
servants； as it were； of the gods； who； although they had their
origin and have ever since existed in Bolotoo； are still
inferior to the third class。 5。 The Atua pow or
mischievous gods。 6。 Mooi； or the god that supports the
earth and does not belong to Bolotoo （vol。 ii。 pp。 103； 104）。
From this it appears that the 〃Atuas〃 of the Polynesian are
exactly equivalent to the 〃Elohim〃 of the old Israelite。
They comprise everything spiritual； from a ghost to a god； and
from 〃the merely tutelar gods to particular private families〃
（vol； ii。 p。 104）； to Ta…li…y…Tooboo； who was the national god
of Tonga。 The Tongans had no doubt that these Atuas daily and
hourly influenced their destinies and could； conversely； be
influenced by them。 Hence their 〃piety；〃 the incessant acts of
sacrificial worship which occupied their lives； and their belief
in omens and charms。 Moreover； the Atuas were believed to visit
particular persons；their own priests in the case of the higher
gods； but apparently anybody in that of the lower；and to
inspire them by a process which was conceived to involve the
actual residence of the god； for the time being； in the person
inspired； who was thus rendered capable of prophesying （vol。 ii。
p。 100）。 For the Tongan； therefore； inspiration indubitably
was possession。
When one of the higher gods was invoked； through his priest； by
a chief who wished to consult the oracle； or； in old Israelitic
phraseology； to 〃inquire of；〃 the god； a hog was killed and
cooked over night； and； together with plantains； yams； and the
materials for making the peculiar drink kava （of which
the Tongans were very fond）； was carried next day to the priest。
A circle； as for an ordinary kava…drinking entertainment； was
then formed； but the priest； as the representative of the god；
took the highest place； while the chiefs sat outside the circle；
as an expression of humility calculated to please the god。
As soon as they are all seated the priest is considered as
inspired； the god being supposed to exist within him from that
moment。 He remains for a considerable time in silence with his
hands clasped before him； his eyes are cast down and he rests
perfectly still。 During the time the victuals are being shared
out and the kava preparing； the matabooles sometimes begin to
consult him； sometimes he answers； and at other times not；
in either case he remains with his eyes cast down。 Frequently he
will not utter a word till the repast is finished and the kava
too。 When he speaks he generally begins in a low and very
altered tone of voice； which gradually rises to nearly its
natural pitch； though sometimes a little above it。 All that he
says is supposed to be the declaration of the god； and he
accordingly speaks in the first person； as if he were the god。
All this is done generally without any apparent inward emotion
or outward agitation； but； on some occasions； his countenance
becomes fierce； and as it were inflamed； and his whole frame
agitated with inward feeling； he is seized with an universal
trembling； the perspiration breaks out on his forehead； and his
lips turning black are convulsed； at length tears start in
floods from his eyes； his breast heaves with great emotion； and
his utterance is choked。 These symptoms gradually subside。
Before this paroxysm comes on； and after it is over； he often
eats as much as four hungry men under other circumstances could
devour。 The fit being now gone off； he remains for some time
calm and then takes up a club that is placed by him for the
purpose； turns it over and regards it attentively； he then looks
up earnestly； now to the right； now to the left； and now again
at the club； aft